Academic literature on the topic 'Krishnamurti'
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Journal articles on the topic "Krishnamurti"
Pendyurina, Lyudmila. "Issues of personal self-realization in the concept of education by J. Krishnamurti." SHS Web of Conferences 70 (2019): 05007. http://dx.doi.org/10.1051/shsconf/20197005007.
Full textIslam, Merina. "J Krishnamurti’s Insight on Meditation." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 19–26. http://dx.doi.org/10.12726/tjp.15.2.
Full textLimbasiya, Nailesh. "Book review: Jiddu Krishnamurti, J. Krishnamurti on Education." Journal of Human Values 28, no. 3 (August 4, 2022): 271–75. http://dx.doi.org/10.1177/09716858221093445.
Full textKapur, Raman. "Krishnamurti and Psychotherapy." Self & Society 13, no. 5 (September 1985): 230–37. http://dx.doi.org/10.1080/03060497.1985.11084711.
Full textOgletree, Aaron Peron. "Peace Profile: Jiddu Krishnamurti." Peace Review 19, no. 2 (June 2007): 277–80. http://dx.doi.org/10.1080/10402650701354032.
Full textGertel, Elliot B. "Krishnamurti, Language and Biblical 'Remembrance'." Religious Studies and Theology 21, no. 2 (March 12, 2007): 49–67. http://dx.doi.org/10.1558/rsth.v21i2.49.
Full textChapple, Christopher Key. "Krishnamurti: Reflections on the Self." Nova Religio 2, no. 2 (April 1, 1999): 318–19. http://dx.doi.org/10.1525/nr.1999.2.2.318.
Full textRajeevan, M., and J. Srinivasan. "Tiruvalam Natarajan Krishnamurti (1932–2018)." Current Science 114, no. 06 (March 25, 2018): 1356. http://dx.doi.org/10.18520/cs/v114/i06/1356-1356.
Full textTamaki, Koshiro. "The Fundamental Problems of Jiddu Krishnamurti." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 502–11. http://dx.doi.org/10.4259/ibk.35.502.
Full textBerghout, Amina. "Education and the Significance of Life by Jiddu Krishnamurti." Central European Journal of Educational Research 4, no. 1 (June 27, 2022): 166–69. http://dx.doi.org/10.37441/cejer/2022/4/1/10681.
Full textDissertations / Theses on the topic "Krishnamurti"
Marian, Romulus. "L'enseignement de Krishnamurti, le messie démissionnaire." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7586.
Full textEybers, Oscar Oliver. "Things fall apart, power and Krishnamurti." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50534.
Full textENGLISH ABSTRACT: The following mini-thesis, Things Fall Apart, Power and Krishnamurti, is concerned with the nature by which power is possibly viewed, maintained and transferred by the characters of Chinua Achebe' s novel, Things Fall Apart. The intent of this analysis is to incorporate traditional literary approaches to issues of power in the novel via polarised conceptions, such as east versus west, black versus white or indigenous culture and traditions versus Christianity. Yet simultaneously, by incorporating the unique world-view of Krishnamurti, power, as possibly represented in Things Fall Apart, will be scrutinised as a selfperpetuating entity which chooses its own agents for its manifestation, outside and not necessarily as results of constructions of race, religion or economical design. Specifically, I am interested in Achebe's fictional construction of the indigenous- African maintenance of power and authority within the novel; before and after the arrival of the European colonialists. Did all African villagers, as represented in the fictitious Umuofia, accept the powers-that-be with non-critical minds, or, was power and authority embedded in the processes whereby the Umuofians became accustomed and socially conditioned by the cultural constructs of their particular society? Personally, I do not perceive either of these approaches to be sufficient in the process of holistically comprehending African adaptation to and adoption of 'western' modes of culture. Instead, I believe that though the encroachment of European mercantilism and Christianity upon the African mental and physical landscape was undeniably brutal, this very brutality was in and of itself not variant, compared to psychological and physical maintenance of power in the indigenous realm. This is a primary area of concern of this thesis. I perceive that the African elite, like the European missionaries, used religion and perceptions of tradition and identity to hold on to their elitist and prestigious positions in the indigenous social network. Secondly, this thesis is critical ofthe perception that the dominant emergence of western spiritual and political constructs, over indigenous structures, is a direct result of the acquiescence or absolute physical and mental defeat of African people. Rather, I perceive that African people - in the processes of becoming aware of a new way of life and in making conscious decisions to incorporate this new world-view into their own life-scheme - altered the manipulation and maintenance of power and authority in indigenous society, within the context of Things Fall Apart. In effect, the transfer of political power in Things Fall Apart is not simply a matter of the destruction of African culture by the Europeans. Instead, it is a result of Africans becoming aware of a new way of life, and adopting aspects of this lifestyle in the place of their traditional norms. Krishnamurti's ideas will be incorporated into the above analysis to present a particular world-view that deliberately strives to counteract the human tendency to cling to philosophies, political persuasions, theories or religious fervor. I have included Krishnamurti in the examination of the tension and psychological conversion of African people (as represented in Things Fall Apart) due to moments when they themselves, in the process of introspection, sought to let go of ancient customs and explore the new and foreign, as represented by Christianity. It is my position that in the moments when indigenous authority was questioned by the masses, so began a multifold process: this included the reconstruction of the African self and the readjustment of power relations within the African collective. Krishnamurti posed the following question: When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull, it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid, it makes you conform, it makes you imitate (1974:29). I am aware that by juxtaposing the above idea next to African culture might appear blasphemous in the 'new' South Africa, given the great effort to revive 'African' culture. I do not object to this revival and consciousness of tradition and heritage. Yet, I strongly agree with Krishnamurti that the maintenance of power by a select group of elite Africans in the pre-colonial, colonial and post-colonial dispensations is a result of the conformity and acceptance of the masses of African people of the social, spiritual and economic constructions of the elite. The very patterns whereby Africans think was, through centuries, developed by a select group of individuals, as reflected in Things Fall Apart. Culture and tradition have acted as standards whereby individuals measure the worth of their individuality. Hence, Krishnamurti views the struggle of freedom; the struggle of individuals to shake of cultural or traditional constraints, as crucial to the full development of the human self. "Freedom," he says, "liberty, the independence to express what one thinks, to do what one wants to do, is one of the most important things in life. To be really free ... within oneself, is one of the most difficult and dangerous things" (1974:30. As this thesis progresses, we will probe Krishnamurti's claim that the individual attempt to be free, as possibly represented in Achebe's Things Fall Apart, may be both difficult and dangerous.
AFRIKAANSE OPSOMMING: Die volgende mini thesis, "Things Fall Apart, Power and Krishnamurti" is besorg op die manier hoe mag anskou, behou en oorgedra work binne karakters van Chinua Achebe se novel, "Things Fall Apart". Die doel van hierdie analise is om bewus te raak van die tradisionele liturere benadering tot konsepte soos mag gesien vanuit ft polografiese oogpunt, soos bv. oos teenoor wes, swart teenoor wit of inheemse kuluur en tradisie teenoor Christenskap. Inteendeel, deur die unieke sienswyse van Krishnmurti in te sluit, sal mag soos vervat in "Things Fall Apart", in totaliteit gekritiseer word deur sy eie manifesteringe en nie noodwendig vanuit ft oogpunt van ras, geloof of ekonomie nie. Ek is spesifiek geinteriseerd in Achebe se fiktioneie konstruksie van die Inheemse Afrikaanse behouing van magsbeheer in hierdie novel. Beide voor en nadat Europese kolonisme hier gearriveer het, het Afrikaner inwoners, soos voorgehou in die fiktiese "Umofia" magsbeheer in hulle gedagtes aanvaar? Of was magsbeheer onvoorwaardelik in hulle ingeplant deur die sosiale en kulturele aspekte van hul spesifieke gemeenskap. My persoonlike sienswyse is dat hierdie banadering ft oordeelkundige benadering is om gevolglik die Afrikaner aanvaring en uitoefening van westerse kulturele modes te verstaan. Inteendeel argumenteer ek dat die indringing van Europese merkantalisme en Christendom bo-op die Afrikaner geestelike en natuurkundige landskappe onerkenbaar geweldadig was en dat hierdie geweldadigheid in en vanself nie veranderlik was nie, invergelyking met die sielkundige en fisiese behouing van mag soos voorbehou in die Inheemse koningkryk. Die elite wie die opperpriester van prekoloniale Afrikaner gemeenskap saamgestel het, wie aangedring het op ft vorm van getrouheid tot kulturele en politieke konstruksies soos deur hulle bepaal, het ook die psige krag van die plaaslike dorpsbewoners misbruik. Dit is my primere punt van fokus in hierdie thesis. My argument is dat die Afrikaanse elite, soos Europese sendelinge, geloof en persepsies van tradisie en identitiet gebruik het om vas te kleef aan hul eie elite en invloedryke posisies binne die Inheemse en sosiale netwerk. Tweedens, hierdie thesis is krities van die persepsie dat die verskyning van Westerse spiruturele en politieke konstruksies oor inheemse strukture, ft direkte gevolg was van die instemming tot absolute psise en geestelike omverwerping van Afrikaner mense. Ek sal beweer dat Afrikaner mense, in die proses van gewoont raak aan ft nuwe lewenstyl, doelbewuste keuses gemaak het om hierdie nuwe wereld sienswyse in hul eie lewenstyl te inkorpireer. In hierdie proses is die magsbeheer soos voorbehou in die Inheemse gemeenskap gemanupileer binne die konteks van "Things Fall Apart". Gevolglik, die direkte oordrag van politieke mag in "Things Fall Apart" was nie net eenvoudig ft vernietiging van Afrikaner kultuur deur Europese nie. Inteendeel, dit was ft direkte gevolg van Afrikaners wat bewus geraak het van ft nuwe lewenstyl, en in die proses het Afrikaners hierdie lewesstyl as hul eie aanvaar. Krishnamurti se sienswyse sal geinkorpireer word in die boostaande analise wie se wereldwye sienswyse doelbewus stry teen die mens se geneighheid om aan te kleef aan filosofiese en politieke oortuigende gedagtes van theorie en geestelike opgewondenheid. Ek het spesifiek Krishnamurti se sienswyse ingekorpireer om die konflik en filosofiese veranderinge in Afrikaner mense te ondersoek (soos voorbehou in "Things Fall Apart") as gevolg van oomblikke waarin die Afrikaners hulself introspeksie doen en in dié proses, van hul eie eeue oue tradisies en gewoontes afstand gedoen het om die nuwe forum soos voorbehou deur Christenskap aan te kleef. Dit is my sienswyse dat gedurende hierdie tydperk magsbeheer bevraagteken was deur die magdom van mense. Dis hoe die rekonstruksie van die Afrikaner "Ek" en die herskedulering van magsbeheer verhoudinge binne die Afrikaner kollektief plaasgevind het. Krishnamurti stel die volgende vraag: Wanneer ft mens gesê word wat om te doen, wat om te dink, wat om te gehoorsaam, wat om te volg, weet jy wat dit aan n mens doen? Nmens se brein raak traag en die brein verloor sy inisiatief en sy fluksheid. Die uitwendige, die buitewerking van discipline maak jou brein dom, dit laat jou naaboots. (1974:29). Ek is bewus dat deur bogenoemde idea en Afrikaner kultuur naas mekaar te stel mag as godslasterend voorkom binne die konteks van die "nuwe" Suid Afrika, gegewe die groot inspanning om "Afrikaner" kultuur te hernu. Ek maak nie beswaar teen die heruwing en bewussyn van tradisie en erfenis nie. Ek stem saam met Krishnamurti dat deur die beheer van mag van fi selektiewe groep van elite Afrikaners in die prekoloniale, koloniale en post-koloniale dipensasies te gee, is as gevolg van die aanmeerning en aanvaarding deur die magdom van die Afrikaner gemeenskappe van sosiale, spirituele en ekonomiese konstruksies soos dié van dié elite. Die denks wyse waarlangs Afrikaners dink, was vir eeue lank, uitgebrei deur fi selektiewe groep mense, soos voorgehou in "Things Fall Apart". Kultuur en tradisie het fi standard geword waarby fi mens hom kan mee verlyk om sy waarde as individu te kan bepaal. Om hierdie rede, sien Krishnamurti die geveg vir vryheid as die geveg vir individue om kulturele en tradisionele beperkige af te skud en dis inderdaad belangrik vir die uitbreiding van die mens se eie identiteit. "Vryheid", sê hy, "liberalisme, die onafhanklikheid om uit te spreek wat fi mens dink, te doen wat fi mens wil doen, is een van dié mees belangrikste dinge in die lewe. Om innerlik vry te wees ... is een van die moeilikste en gevaarlikste dinge in die lewe" (1974:30). Soos hierdie thesis voortgaan, sal ek Krishnamurti se beweering dat die individu se poging om vry te wees, soos moontlik voorgestel in Achebe se " Things Fall Apart" dalk beide moeilik en gevaarlik mag wees.
Nduwumwami, Louis. "Krishnamurti et sa conception de l'éducation." Nancy 2, 1988. http://www.theses.fr/1988NAN21007.
Full textSantos, Maria Teresa C. S. Gonçalves dos Santos. "A pedagogia da escuta em Jiddu Krishnamurti." Doctoral thesis, Universidade de Évora, 2000. http://hdl.handle.net/10174/11731.
Full textHunter, Alan. "Seeds of truth : J. Krishnamurti as religious teacher and educator." Thesis, University of Leeds, 1988. http://etheses.whiterose.ac.uk/409/.
Full textFauché, Fabienne. "J. -P. Sartre et J. Krishnamurti : deux "athéismes" pour une morale." Paris 4, 1998. http://www.theses.fr/1998PA040128.
Full textThis study compares the works ofJ. -P. Sartre and J. Krishnamurti. Designated as the future messiah by the theosophical society, he refused this role and made of man's unconditional freedom his main concern. Thus, here are two philosophies focused on freedom and existence. Agreeing with the affirmation that "god is dead", they emphasize the perversion of traditional morals and refuse the help of any religion. So, which morality can be proposed, in this context of urgency characteristic of the chaotic XXth century ? In both cases, man is alone - alleviated from the burden of the past, of falsehood and alienation. But Sartre, who considers only the human sphere, has a difficulty to find a ground for his ethics, and cannot get rid of conflict and violence. According to Krishnamurti, the situation of aloneness leads to the "other" (or "otherness"), when thought becomes aware of its own limitations. After an interesting period of negation, Sartre chooses restless action and pursues positivity - a source of failure. Krishnamurti, rejecting the traditional ways, insists on an attitude based on negation and psychological nonaction, which can stop conditioned behaviors. Then, sensitivity to what is awakes an intelligence that is love and leads to right action. In this aim, Krishnamurti supports a different kind of education that encourages the free flowering of individuals without fear
Boag, Alan Morgan. "Concealed and Revealed: Madame Blavatsky’s “Lost Word” Key and Esoteric Eschatology in the Teachings of J. Krishnamurti." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/16842.
Full textCarneiro, Ivana Libertadoira Borges. "A antropologia filosófica na perspectiva de Jiddu Krishnamurti: a educação como elemento fundante do homem." reponame:Repositório Institucional da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/11064.
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O texto remete-se à discussão acerca do sentido e significado da educação convencional contraposto à concepção krishnamurtiana de Educação Correta que, neste contexto, analisamos sob a perspectiva da Educação Integral, a qual propõe pensar o ente humano como totalidade, isto é, pathos, ratio, psyche, libertas e as possibilidades daí engendráveis. Propõe-se, deste modo, refletir sobre a educação para que esta possa continuamente repensar-se, reestruturar-se e dialogar com suas carências e necessidades, constituindo-se em um elo de ligação entre a existência e a construção do sujeito enquanto ente humano integral que carece de (trans)formação do seu ser além de informações técnicas profissionais. Utilizamos como pano de fundo as perspectivas propostas pela pós-modernidade, considerando as influências que tal contexto ocasiona para a formação do indivíduo enquanto ente relacional com a existência,com a alteridade e, em especial, consigo mesmo, com seus conflitos, desejos e humanidades.
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Kumar, Ashwani. "Understanding curriculum as meditative inquiry : a study of the ideas of Jiddu Krishnamurti and James Macdonald." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/37728.
Full textChabannes, Dominique. "Impact des signifiants maternels sur les stabilisations des psychoses : les cas de Jiddu Krishnamurti et Ludwig Wittgenstein." Thesis, Rennes 2, 2019. http://www.theses.fr/2019REN20033.
Full textThe aim of this doctoral dissertation is to determine to what extent some forms of stabilization of psychotic symptomatology can be supported by some characteristics of maternal desire. Freud and Lacan agreed on the fact that in the unconscious and for both sexes, presentation of sexuality is based on the ignorance of the female sex; it is actually only represented by one symbolic figure: the phallus. Therefore, the difference between the two sexes is not presented - Freud coined this phenomenon “the phallus primacy” in 1923. The paternal function (or phallic function) which dents the subject and limits its jouissance through access to language, organizes the subject's unconscious presentations. These theoretical aspects of psychoanalysis fundamentally revolve around the father figure, whereas the mother only seems to be directly involved through her care. Lacan however underlined how important the mother's role is in passing on the symbolic value of the phallus: in front of her child, she refers to the father as the bearer of the symbolic phallus and as the object of her desire. Psychosis is characterized by the inoperativeness of the Nom-du-Père signifier. This study examines the role of the maternal signifiers when the phallic transmission has failed. Two subjects have come under scrutiny, both well-known contemporary authors: Krishnamurti, an Indian philosophical orator, and Ludwig Wittgenstein, an analytic philosopher. Both subjects had a psychotic structure. Krishnamurti decompensated a schizophrenic psychosis. Ludwig Wittgenstein's psychosis remained compensated during his entire life. This work intends to examine these two characters' life courses and subjective choices in a way that gives the maternal object a dominant importance
Books on the topic "Krishnamurti"
Questioning Krishnamurti: J. Krishnamurti in dialogue. London: Thorsons, 1996.
Find full textOn Krishnamurti. [Belmont, Calif.]: Thomson/Wadsworth, 2003.
Find full textKrishnamurti, J. Krishnamurti tinh yreu. Hà Nuoi: NXB Văn học, 2002.
Find full textKrishnamurti, J. The Krishnamurti reader. Boston: Shambhala, 2011.
Find full textKrishnamurti, J. The Krishnamurti reader. London: Arkana, 1990.
Find full textNduwumwami, Louis. Krishnamurti et l'éducation. [Paris]: Editions du Rocher, 1991.
Find full textBlau, Evelyne. Krishnamurti: 100 years. New York: Stewart, Tabori, and Chang, 1995.
Find full textKrishnamurti, J. The pocket Krishnamurti. Boston, Mass: Shambhala Publications, 2009.
Find full textKrishnamurti, J. Krishnamurti tinh yreu. Toronto, Ontario: Nguson Srong, 1996.
Find full textRobert, Epstein, ed. The quotable Krishnamurti. Wheaton, Ill: Quest Books/Theosophical Pub. House, 2011.
Find full textBook chapters on the topic "Krishnamurti"
Dwivedi, Amitabh Vikram. "Krishnamurti, Jiddu." In Hinduism and Tribal Religions, 1–2. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_331-1.
Full textDwivedi, Amitabh Vikram. "Krishnamurti, Jiddu." In Hinduism and Tribal Religions, 801–2. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_331.
Full textThapan, Meenakshi. "Krishnamurti's Educational Challenge." In J. Krishnamurti, 27–67. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003290735-3.
Full textThapan, Meenakshi. "Challenges and Continuities." In J. Krishnamurti, 87–93. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003290735-5.
Full textThapan, Meenakshi. "Krishnamurti's Educational Vision." In J. Krishnamurti, 14–26. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003290735-2.
Full textThapan, Meenakshi. "Introducing J. Krishnamurti." In J. Krishnamurti, 1–13. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003290735-1.
Full textThapan, Meenakshi. "The Practice of ‘Right' Education." In J. Krishnamurti, 68–86. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003290735-4.
Full textAberbach, David. "Krishnamurti: Reluctant Messiah." In Charisma in Politics, Religion and the Media, 45–58. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230378377_5.
Full textKumar, Ashwani. "Krishnamurti, Macdonald, and Myself." In Curriculum as Meditative Inquiry, 19–38. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137315816_2.
Full textBoxley, Simon, Gopal Krishnamurthy, and Mary-Ann Ridgway. "Learning care for the earth with Krishnamurti." In Education in Times of Environmental Crises, 29–42. First published 2016. | New York : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315671970-6.
Full textConference papers on the topic "Krishnamurti"
Kiefner, John. "Peer Review of the Plausible Profiles Corrosion Assessment Model." In 2020 13th International Pipeline Conference. American Society of Mechanical Engineers, 2020. http://dx.doi.org/10.1115/ipc2020-9254.
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